like wyse to be punished as the breakers of gods law Of which thinges if thou wylte dispute and reproue one custome by another there shal aryse an endlesse strife He repeteth also this sentence manye tymes that what so euer is vniuersally obserued not writtē in the scripture nor ordained by general coūcels is a tradiciō come from the Apostles ANswere him as Tertullyan yet of all other authors he is most playne that nothing is of necessite to saluacion besydes the Scriptures of God But let vs graunt for their pleasures that those customes whiche they speake of bee tradiciōs Apostolyke yet they bee no longer nor other waies to be obserued then the tradiciōs Apostolike writtē Which as is before fully proued mai and are already be both chaunged clearly taken awaye And as concernyng custome it is playnlye proued that it is not to be receaued agaynste the Scrypture trueth or reason THey sai moreouer that the perpetuall virginite of our Lady is to be beleued of necessite as Ciprian Chrisostome Ierome Ambrose Austen and all other speakyng therof say But this is not founde in the scripture ergo there is some thīg to be beleued that is not written in the Scripture THe minor that is to say that thys is not written in the scripture is false For firste none of the old authours that rehearce tradiciōs of the Apostles vnwrytten make mencion of the perpetual virginite of our ladye to be one of them but they rehearce only diuerse cerimonies or bodelye gestures and suche rites vsed in Baptisme prayers holy dayes and fastynges which as I haue manyfestly declared are not necessary to saluacyon But the most part of them are cleane taken away and the contrarye commaunded and vsed by the vniuersall churche Moreouer all the sayed authours proue her perpetuall virginite by thys texte of Scripture EZechiell 44. Thys doore shalbe styll shutte and not opened for any man to goe thorowe it but only for the Lord god of Israel yea he shall goe thorowe it els shal it be shut still For if these and suche other fathers had not iudged her perpetuall virginite to haue been wrytten in the scriptures they woulde neuer haue iudged it to haue bene a thing to be beleued vnder payne of damnacyon Sainct Ierome also calleth Heluidiū a rashe and an vngodly man because that he taught that our Ladye hadde other children by Ioseph after Christs birth which doctrine he coulde not proue by the scriptures of god In like maner we cal al them that preache a ny doctrine in the church without the Authorite of gods worde both vngodly rashe and wicked members of Antichrist ARgument Yet they bring forth to maintaine their errour the Baptisme of infantee which they say is not contained in the scriptures and yet this is to be obserued vpō paine of dānaciō of the said childrē Ergo there is sōe thyng to be done of necessite to our saluacion that is not contained in the scriptures ON what a gappe these men open both to the Donatistes to the Anabaptists that deny the baptising of infantes For if it were not writtē in the worde of god no manne ought to beleue it or vse it And so the Donatistes Anabaptistes doctryne were true outs false But in dede the baptisme of infaūtes is proued by the playne scriptures Firste by the figure of the old law which was circūcisiō Infātes in the olde law were circūcised Ergo in the newe lawe they ought to be baptised Againe Infātes pertaine to god as it is said to Abrahā I wil be thy god the god of thy sede after thee Christ saith also suffer children to come to me for of such is the kingdome of heauen And agayne see that ye despice not one of these lytle ones for their Aūgels in heauen alwayes behold the face of my father which is in heauē for the sōne of māiscōe to saue that that is lost And agaīe Paule sayth that youre children art holy nowe By these and many other playne wordes of Scripture it is euidente that the Baptysme of infantes is grounded vpon the holye scriptures FVrthermore the churche saye they hath chaunged the Sabboth daye into the Sondaye whych Sabboth was commaunded by God and neuer man found fault there at Seeyng thē that the church hath authorite to chaunge Goddes lawes muche more it hath authorite to make newe lawes necessarie to saluacion THere bee 2. partes of the Sabboth day One is the outward bodely reste from all maner of labour and worke and this is were ceremoniall and was taken awaye with other sacrifices and ceremonies by Christ at the preaching of the gospell The other part of the Sabboth day is the inwarde rest or ceassing frō sinne from our own wils and lusts and to do only gods wil and commaūdementes Of this part speaketh the Prophet Esai He that taketh hede that he vnhalow not the sabboth day is he that kepeth himselfe that he doe no euyl and they that hold greatly of the thing that pleaseth me and kepe my couenaūte vnto them wil I geue an euerlastyng name that shall not peryuse And moreouer the same Prophete sayeth If thou turne thy feete from the sabboth so that thou doe not the thing which pleaseth thy selfe in my holy daye Then shalte thou be called vnto the pleasaunt holy and gloryous sabboth of the Lorde where thou shalte be in honor so that thou do not after thine own imaginacions nether seke thine own wil nor speake thyne owne wordes Then shalt thou haue thy pleasure in the Lord whiche shall carry the hyghe aboue the earth and fede thee with the heritage of Iacob thy father for the Lords own mouth hath spoken it This spirituall Sabboth that is to abstayne from synne and to doe good are all men bounde to kepe all the dayes of their life and not only on the sabboth day And this spirituall sabboth may no man alter nor chaung no not the whole church That the vtter obseruinge of the sabboth is mere cerimonial sainct Paul writeth plainly as that the holy daies of the newe mone and of the sabboth daies are nothinge but shadowes of thinges to come And that the outwarde bodely rest is a mere cerimoniall precept S. Austine also affirmeth saying that amōg all the ten commaundements this only that is spoken of the sabboth is cōmaūded figuratiuely but al the other commaundements we must obserue playnly as they be cōmaunded with out any figuratyue speche IErome also to the Galathians 4. accordyng to the same sayeth leste the congregaciō of the people with out good order shoulde dimmishe the faith in Christ therfore certaine daies wer appointed wherin we should cōe together not that that daye is holyer then the other in whiche we come together but that what soeuer day we assemble in there might aryse greater ioye by the sight of one of vs to another But he that wil
he be in the hole worlde either to doe any thyng of those that be forbidden or els to leaue vndone any thyng of them that be commaunded seeynge that the lord hath once commaunded sayd whatsoeuer I coÌ„maunde you that take heade ye doe c. But of those thinges that are not expressed the Apostle Paul hath geuen vs a rule sayinge I maye dooe all thinges but all thynges are not expedient I may doe all thinges but all thynges edyfye not ISychius vpon Leuiticus lib. 5. cap. 16. Let vs which woulde haue any thyng obserued of god searche no more but that whiche the gospell doth geue vnto vs. CHrysostome vpon the. 24. cap. of Math. Homilia 49. When you shall set the abominable desolacion stande in the holye place that is when you shall see vngodlye heresye which is the armye of Antichrist stande in the holy places of the churche in that tyme let thâ— whiche are in Iury â—â—ye vnto the hilles that is let them that be in Christendome resort vnto the scriptures For like as the true Iewe iâ— a Christian as the Apostle sayth he is not a Iewe which is outward c. in lyke maner the very Iurie is Christianitie the hilles ar the scriptures of the Apostles and prophetes And why doth he commaunde all Chrystians at that tyme to resortâ— to the scriptures for in thys time siÌ„ce heresy hath preuayled in the churche there can be none other profe of true Christianite neyther can there be any other refuge for Christen men wyllyng to know the truth of the ryghte fayth but onely vnto the holye scriptures Beefore tyme it was shewed by many other meanes whiche was the true church of Chryste whiche Gentilite but now there is no waye to knowe it And why for all those thynges which pertayne to Chryst in dede haue the heretiks in their Schisme likewise churches likewise the scriptures of god likewise Bishops and other orders of clarkes and lykewyse Baptisme and the Sacrament of thankes geuinge and to conclude Chryst hym selfe Wherfore he that will knowe whiche is the true church of Chryste in thys so great a confusioÌ„ of thinges beyng so lyke how shal he know it but only by the scriptures It was also knowen which was the true churche of Chryste by their maners when the conuersacion of Chrysten men either of all or many was holy whyche was not amonge the heathen But nowe CHRISTEN menne are beecome lyke or worse then the gentiles or heretâ—kes yea and there is more continencye founde amongest them then amongest Chrystyans Therefore he that wil knowe whiche is the true church of Chryst wherby shal he knowe it but onelye by the scriptures The lord therfore knowyng that so great a confusion of thyngs shold come in the later tyme commaundeth that Chrysten men that be willinge to knowe the ryghte fayth shold flie to none other thiÌ„ges but onely to the scriptures For if theâ— loke vpon any other thyng but onely the scriptures they shalbe offended perishe not perceauing whych is the true churche and so fall into the abominable desolacyon whiche standeth in the holy places of the churche THe same in the vnperfect worke â–ª Hath cap. 7. Euerye preacher is a seruaunte of the lawe which may neyther adde any thynge abouâ— the law of hys own mynd nor wythdrawe any thyng after his owâ—e vnderstanding but preache that thing only that is had in the law as Salomon sateth thou shalt adde nothyâ—ge to the worde of god nor take aughte therefrom THe same of the holy gost tom 3 If you see any man saying that I haue the holy gost and not spekyng the gospel but his own that maÌ„ speaketh of himselfe and the holi gost is not in hym And after If any of theÌ„ therfore which sayeth he hath the holy gost and speaketh any thyng of him selfe and not forth of the gospel say folowe my counsell beleue hym not THe same in the. 7. of Math. Homily 19. Vpon this texte by their fruites ye shal knowe them The fruites of man is the confession of his fayth and the workes of his conuersacion If thou therefore â–ª shalt see a Christen man forth wyth consider if his confession agree wyth the scriptures he is a true Christian but if not he is as Chryste sayd false For so Iohn whan he wrote his Epistell of the heretikes sayd not if anye come vnto you not hauing the name of Chryst bydde him not God spede but if any bryng not thys doctryne THe same in the same place the. 22. Cap. and â–ª 42. Homilie Let vs first alledge the aucthorite of the scriptures to the false forgers afterwarde let vs shewe them reasons and to them that aske for any maner of purpose fyrste let vs declare vnto them the reason and afterwarde the aucthorite that we maye pacifie them with reason and stablish them with aucthorite For we oughte to confute false interpreters and instruct them that searche THe same vpon the last of the Romanes vpon thys texte I beseche you brethren He saith that dissensions and slaunders that is to saye heresyes are broughte in of those whiche brynge any thyng beâ—sydes the doctrine and learnyng of the Apostles THe same vpon the latter Epistle to Timothe the. 3. Cap. There is nothyng that can not be determined by the scriptures to reproue if it be to bee reproued that is to saye lyes to correcte and to teache in righteousnes If it be nedeful saith he that any thyng should be corrected or instructed that is to be made contynent and sober vnto righteousnesse to execute those thinges that be iuste al that shall be geuen by the scripture that the man of god maye be perfecte the amendment sayeth he is prepared by the scriptures that nothyng maye be lacking to that man that walketh after god THe same vpoÌ„ math 22. Cap. Homilie 4. Whatso euer is required for our saluacioÌ„ is already coÌ„tamed in the holi scriptures He that is ignoraÌ„t shal find ther what he may learne He that is stubburne a siÌ„ner may finde there scourges of the iudgementes to come the whiche he maye feare he that is troubled maye fynde there the ioyes and promyses of euerlastynge lyfe through the beholdynge of the whyche he maye bee styrred to good workes THe same vpoÌ„ the. 2. of the Thessalo 2. cap. Al things be plaine and cleare in the scriptures what things so euer be nedeful be manyfest there THe same vpon the. 2. to Timoâ—the 3. ch If there be any thiÌ„g nedefull to be knowen or not to be knowen we shal learne it by the holy scriptures if we shal nede to reproue a falsed we shal fetche it from theÌ„ce if to be corrected to be chastned to be exhorted or coÌ„forted to be short if aught lacke that ought to be taught or learned we shall also learne it out of the same scriptures The same Homily 1. Titum Like as the
and delyuered to vs all thynges also which we see and delyuer to our posterite whiche dooe appertayne to getting and maintaining of true relygion the scripture of god did not passe with silence AGayne to the brethren in the wildernes Reade the holy scripture wherin ye shal finde fulli what is to be folowed and what to be auoyded THe same of nature and grace lib. 1. Cap. 61. I owe my consente to the Canonicall scryptures wythout any refusal THe same vpon Iohn .49 treatyse Cap. 11. Not all thynges that the Lorde Iesus dyd are writteÌ„ as the same Euangelist witnesseth for the lord both did and saied many thinges that are not wrytten but thynges were chosen oute to bee written whiche semed sufficiente for the saluacion of the beleuers THe same againste Faustus the 23. lib. ca. 9. That whych Faustê° putteth forth vpoÌ„ the byrth of mary that she had a certayne priest to her father of the tribe of Leuye named Ioachim because it is not canonicall it doeth not binde me THe same of Baptisme againste the Anabaptistes li. 2. cap. 6. Let vs not bryng deceytfull balances wherin we may weighe what we wil after our owne pleasure saying this is heuy this is light but lette vs bring the diuine balances of the holy scriptures as of the treasurs of the lord and in it let vs weigh what is heuy yea let vs not weigh but rather acknowledge the things that arâ— weighed of the lord AGayne vpon Iohn the .46 treates Sitting vpoÌ„ the chaier of Moses they teache the lawe of god therfore god teacheth by them But if they wil teach their own hear theÌ„ not do not after theÌ„ for truli such men searche their own but not these thinges which are of Iesus Chryste AGayne in the .3 lib of the Christen doctrine Cap. Vlt. Howe much lesse the aboundaunce of golde siluer and clothynge whyche that people brought with them for the of Egipt is in comparison of the riches whiche afterwarde they had at Hierusalem whiche aboue all other was shewed in kyng Salomon so let al knowledge which is in dede profytably gathered out of the bokes of the Gentils be such if it be compared to the knowledge of gods scripturs For what soeuer man learneth without them if it bee euil there it is condemned if it be profitable there it is fouÌ„d And seinge then euerye manne shall fynde all thynges there whiche he hath profytably learned other where much more aboundantly shal he find those thinges there whiche canne no where at all els be learned but onely in the meruelous depâ—es and wonderfull humilite of those scriptures THe same in his boke of nature and Grace the 61. Cap. We may lawefully sometyme dissente from other learnynge but to the Catholyke learnyng euery man must geue place euery man must subscribe whether he be laye mannne Priest King or Emperour THe same in his .2 lib. of the Christian doctriÌ„e the .9 Cap. After that he hath nombered the Canonicall bookes he sayeth thus In al these bokes they that feare god and are tamed through godlynes do search the wil of god The first note of which laboure and trauayle as we sayd is to knowe these bokes and if as yet we caÌ„ not vnderstande them yet lette vs by readyng get them in memory or not to bee altogether ignoraunt in them Further more those thinges whiche be plainly contayned therein whether they be preceptes of lyuyng or els of beleuinge are earnestly and diligentely to be searched whiche howe many the more euery man fyndeth so much the more is he apte in his vnderstandyng In these therfore whych are euydently contayned in the scripture are founde all thynges whyche contayne fayth maners of liuinge hope and loue THe same of the vnite of the church .3 cap. Let vs not hear I say thou sayest but lette vs heare thus sayeth the Lorde There are out of doubte the Lordes bokes to the aucthoritie whereof we both consent we both beleue we both serue Let vs search the church there let vs discusse our cause there AGaine in his seconde booke of Baptisme againste the Donatists the .3 Ca. Who is he that knoweth not that the scripture canonical is so contayned within his certaine bondes of the newe and olde testament and is so to bee preferred aboue al latter wrytynges of Byshops that a man mai not at al either doubt or dispute of it whether any thynge be true or right that he is suer is written in it but the leters of al other Bishops whiche are or shalbe hereafter written besides the Canonicall scryptures already confirmed may be reproued eyther by more graue aucthoritie of other Bishops or learned meÌ„ and by the wordes of euery man that is better sene in the matter AGaine in his seconde booke of the merites and forgeuenesse of synnes ca. Vlt. tom 7. Where disputacion is had of a doubtful matter if the certayne and cleare doctriÌ„e of the scriptures of god do not help iâ— mans reason ought to staye it selfe no thing leaniÌ„g to eyther part For thogh I know not how to expresse eueri one of these thiÌ„gs yet I beleue suerli that the scriptures of god should be moste plaine herein if a man mighte not be ignoraunt herof wythout the losse of that saluacion that is promised hym AGaine in his boke of pastors He apoiÌ„ted the hilles of Israell the authors of the scrypturs of god fede there that you maye fede safely What so euer you hear out of that lette it sauoure well to you what so euer is besyds that refuse it leste you wander into cloudes Get you to the hilles of the Scriptures there bee the pleasures of your hartes there is no noysoÌ„e hurtful or venemous thinges no inconuenyente thynges there be most plentifull pastures AGaine of Christian doctryne 2. lib. Cap. 9. In these thyngs that be plainly set furth in the scriptures are founde all thynges that contayne fayth and maners of liuing that is to wit hope and charite Then after a certaine familiarite had wyth the speche of the scripture of god we must goe to expounde and discus those thinges that be darke that to geue lyghte to darke speaches examples may be taken out of the more playne places and some testymonies of places beyng certayne maye take a way the doute of the vncertayne sentences AGaine of the Christian doctriÌ„e the .3 lib. Cap. 26. Dark places are to be expounded by plainer places That is the surest way to expound one scripture by another AGayne to Vincente the Donatist Epistola .48 This kinde of learning speakynge of the olde wryters doinges is not to bee redde with necessitie of beliefe but with libertye of iudgemeÌ„t And after There that is in the holy scrypturs it is not lawfull to saye the author of this boke perceaued not the truth but eyther that the boke is false or the interpreter hath erred or thou vnderstaÌ„dest it
maner altogether abrogated and no wher kept part wherof I shall expresse ¶ Canons of the Apostles and counsels not kept nor vsed CAnone .3 Let not a Byshoppe priest or deacon by any meanes put away his owne wife vnder pretence of relygion but if he doe let hym be excommunicated and if he so continew let hym be deposed CAnone 4. Let no Byshoppe Pryest or deacon be receaued in to another Byshoppes diocese wythoute a testymoniall of his good behaueour and when they haue deliuered their writinges let them be diligently examined if they be godly preachers ¶ If these .ii. lawes wer throughly executed by indifferent iudges beyng no Priestes the realme of England should not swarme so ful of runnagates adulterous and sodomicall Pryestes For in wales for theyr cradel crounes payde to the ordynary they kepte theyr coÌ„cubines or harlets openly and in Englande many greate benefyced men kepe theyr harlettes at racke and maunger without any punishment excepte it be by brybyng of the ordinaryes priuely and all shame sette asyde they haue their own knowen bastards wayting vpon them in sighte of the whole worlde But the poore purgatorie Priestes when thei be taken in open aduoutrie flee from easte to weste from north to southe froÌ„ diocese to diocese and there be receaued wythoute any letters testimoniall at al where they be taken for honeste and chaste Priestes But if the riche Priests wer depriued of al their promotions so oft as they be knoweÌ„ to be fornicators as they ought to be and the poore priestes not receaued into any strauÌ„ge diocese without testymonye of his honeste demeanure froÌ„ his former ordinary you shold skarcely fynde Priestes for euery thirde benefice of Englande and the Pryestes themselues would be the firste earnest suters that they mighte haue their lawfull wyues of their own but as long as they be their owne iudges according to the olde prouerbe one skabbed horse gnappeth an other what for fauour and frendshippe what for moeny and for slaunderynge of theyr order they wynke one at anothers faultes and helpe to cloke the same in so much that within my memorye whiche is aboue xxx yeares and also by enformacion of other that be .xx. yeares elder then I I coulde neuer perceaue or learne that any one Priest vnder the Popes kyngdome was euer punished for aduoutrye by his ordinary And yet not long ago a Petye canon of a Cathedrall church in Englande was accused of buggerye by .iii. boyes of the graÌ„er schole to the vicedeane or subdeaÌ„e of the same church a man not vnlyke to a monke called Iodocus of whoÌ„ Erasmus maketh mencion that he wer worthy to walk openly with a bell and a cocks combe if he were not set forth vnder the holy habit of a moÌ„ke But when he perceaued that the sayd Pryest could not pourge himself of the foresayd crime he priuely payed him his quarters wages before hande and suffered hym to departe without farther tryall of the sayd cryme and now he ietteth in loÌ„don wyth side gown and sarcenet typet as good a virgin priest as the best If I should but brefely touch al the histories that I haue knowen of the incontinency of Pryests it wold grow to a worke thryse greater then al my whole boke and it would make some of the proudeste of them to blushe if they be not past all shame but I wyll not blot my good paper with so euyll matter although thei be not ashamed openly to blot and stayne their owne good names with crimes worthy of such reproche and ignominy LEt not any Byshoppe Pryest or Deacone in any wise take vpon him any secular busynes but if he doe let him be excommunicated ¶ But now suche shameles coÌ„teÌ„ners they be of their owne lawes whyche they so greatly extoll and bynde all â—ther to kepe that they bee hunters faukonâ—ors stewardes surueyars and receyuers to all greate men yea and to the Byshoppes themselues IF any Pryeste or Deacone or any other of the nomber of Priesthod doe not receaue at the CoÌ„munioÌ„ let him shewe his cause if it he reasonable let him be pardoned if not let hym be depriued from the Communion IT is mete to put of from theÌ„ Communion all Christen men whiche enter into the churche and heare the scriptures but continue not in prayer vntil masse be done nor receaue ther the holy Communion as disturbers of the quietnesse of the churche ¶ By these .ii. Canons be subuerted and vtterlye ouer throwen all priuat masses where the priest onely receiueth LEt the olde custome continue still in Egipt Libia and Pentapoli that the Byshoppe of AlexaÌ„drie haue power ouer all these forasmuch as the Byshoppe of Rome hath a like custome At Antioch also other prouinces let their honour bee reserued to euery churche Because there be soÌ„e that knele at their praiers on the Sonday and in WhitsoÌ„ weke be it therefore ordeyned by this holye counsell that all men stande at their praiers for so much as it is a coÌ„uenieÌ„t custome fyt to be kept in al churches ¶ But nowe Antichriste of Rome contrarye to thys decree hath extolled himselfe aboue hys felowe Byshoppes as goddes vicare yea rather as god hymselfe and taketh vpon him authorite ouer kings and Emperors and sitteth in the temple of God that is in the consciences of men and causeth hys decrees to be more regarded then gods lawes yea and for monye he dispenseth with gods lawes and al other geuynge men lycence to breake them IF any Pryest be founde eatyng in a common ale house let hym be excoÌ„municated IF any man iudge that a maryed Pryeste oughte not to offer as it were for his mariage sake and for that cause doe abstayne from his oblacyon let hym be excommunicated ¶ But nowe maryed Pryestes bee excommunicated and except they wil forsake their lawfull wiues thei shal be burned therefore FOr asmuche as there ar some which praye standyng both on the SoÌ„day in whitsoÌ„e weâ—â— it is therfore ordeyned by thys holy counsell that because it is a convenieÌ„t custome and agreable throughout al churches that men should make their prayers to god staÌ„diÌ„g ¶ This law is no where kept LEt no priest be made before 30. yeares yea though he be of an honest life but let him tarye to the tyme appoynted for the lord was baptised at .30 yeares theÌ„ preached ¶ How this law is kept the whole world may iudge for the Cardynall of Loreyn was made aboute the .12 yere of hys age And Pope Clemence made .ii. of his nephews cardinals being veri boies And of late in the pops kiÌ„gdoÌ„ childreÌ„ haue beÌ„e made ArchedeacoÌ„s denes of Cathedral churches NO maÌ„ may be receaued to baptisme in lente after ii wekes BReade ought not to be offered in lent but in the saterday soÌ„day ¶ He speaketh of the bread of the holye Communion But who kepeth these lawes LAy men oughte not
that innumerable other bishops of our coÌ„gregacioÌ„ doe a lowe this doctrine that we kepe or be cause in churches of our coÌ„panioÌ„s it is preached or els because that throughe the whole world in those holy places wher our coÌ„gregacioÌ„s resorte so many woÌ„ders ether of hearings or of healynges be done so that bodyes of martirs being hid so many years whyche if they wil aske thei may learne of many were shewed to Ambroser or that at those bodyes a certaine maÌ„ beeing many yeres blynd wel knowen to the whole citie of Miliane receiued hys eyes his sight or because he beyng in a dreame dyd â—ee or he beeyng rapt in spirite did heare eyther that he â—old not goe to the part of the Donatistes or that he should depart from theyr opinion What so euer suche thynges be done in the catholike churche the church is not therfore proued catholik because these be doÌ„e in it The lord Iesê° himself wheÌ„ he was riseÌ„ froÌ„ death offred his own body to be see with the eies haÌ„dled with the haÌ„ds of his Apostles lest thei shold theÌ„ thiÌ„ke theÌ„selfes to be deceiued he rather iudged that thei ought to be stablyshed by the witnesses of the law prophets psalmes shewiÌ„ng those thinges to be fulfilled in him that wer spokeÌ„ so loÌ„g before so he set forth his churche biddinge repentaunce and forgeuenes of synnes to be preached in his name through al nacions beginniÌ„g at IerusaleÌ„ That these thynges bee wrytten in the lawe and Prophetes himselfe witnesseth thys is set out by worde of mouth These are the doctrines these are the stayes of our cause we reade wrytten in the Actes of the Apostles of soÌ„e faithfull men that they searched the scripturs whether they were so What Scryptures I pray you but the Canonicall of the lawe the Prophetes to these are ioined the gospels the Apostles Epistles the Actes of the Apostles and the Apocalypsis of Sayncte Iohn Searche all these bryng foorth some plaine thing wherbi you may declare that the churche hath remayned only in Affricke or that thys whyche the Lorde sayeth shall come to passe This gospell shalbe preached to al the world for a testimonye to all nacyons shalbe verified of Affricke But brynge out some what that nedeth none interpreter you may not be conuinced that the thynges which is spoken of another matter you goe about to wreste to your purpose CHrysostome of the contricion of the hart Christ promised not that he woulde rewarde at the latter day them that worke sygnes wonders but them that kepe his coÌ„maundementes saieng come you blessed childreÌ„ of my father receaue that kingdome whyche was prepared for you from the beginning of the world He said not because you did miracles but because I was hongrye c. he shal also cal them blessed not that wroght miracles but the humble and meke in hart LIril in Iohn lib. 7. Cap. 13. To worke miracles maketh not a man one whit more holy sâ—iÌ„ge that it is also common to euyll men abiectes as the Lorde hymselfe also witnesseth mani shal sai to me in that day c. And contrary wyse workyng of no miracles hindereth not a mans holynes For Iohn wrought neyther signe nor miracle and yet was thys no derogacion to his holines For among the children of wemen ther was none greater then he SAbellic vpon the lyfe of Celestine Almost fiue hundreth yeares after Chryst the deuil taking vpon him the person of Moyses shewed himself visibly in the sight of the Iewes that dwelt at Candie promisinge that he woulde brynge them agayne into the land of promyse where Ierusalem staÌ„deth dry foted the waters standyng on eyther syde in maner of a wall as when the children of Israell were brought out of the land of Egipt Many of the Iewes rashli geuing credite to these IugliÌ„gs and enterynge into the sea were ouerwhelmed with the waues thereof excepte a fewe the whyche at laste beeynge warned of their vanite became Christians ¶ Custome also is of no streÌ„gth in thys case of prouing a religion ¶ The .vii. Chapter EXodi .23 Folowe not the multitude to doe euill LEuiticus .18 The Lorde coÌ„mmauÌ„deth the Israelytes not to folowe the custome of the Egipcyans nor the Cananites Reade the chapter EZechyell .20 Walke not in the statutes of youre forefathers and keepe not their ordinaunces and defyle not youre selues wyth their Idols REguÌ„ .4 ca. 17. Vnto thys day they kepe their olde customes they feare not God nor do after hys customes ordynaunces and lawes THe same They dyd not hearken vnto the Lorde but dyd after their olde custome I Eremye .9 They folowed theÌ„ wickednes of their owne heartes and serued straunge godes as their fathers taught them TErtullian of virginite or prayses Custome for the most part taking his beginning eyther of ignoraunce or simplicite in processe of tyme waxeth strong by vse and so it is alledged agaynst the truth Whatsoeuer smelleth agaynste the trueth that is heresye yea though it be olde custome CIprian vnto Cicilie lib. 2. Epistola .3 There is no cause why deare brother that any manne should thynke the custome of some men oughte to be folowed If any maÌ„ haue thought that only water ought to be offered in the chalyce we muste fyrste aske whom they folowed and that Chryste only ought to bee hearde the father witnesseth from heauen saieng this is my wel beloued sonne heare hym Wherfore if only Chryste ought to be heard we ought not to regarde what any maÌ„ afore vs thought to be done but what Christ which is before did first neyther oughte we to folowe the custome of man but the trueth of god THe same to Iulian. of the baptising of heretykes in vaine do some men when they be ouercome with the truth alledge custome agaynste vs as though custome wer greater then the trueth Sainct Augustine hath the same THe same to Pompus agaynste Steuens epistle CustoÌ„e with out truth is an olde errour for the whiche cause lette vs leue custome and folowe the trueth CHrisostome vpon Genesis .29 Homilie .59 For if the couÌ„sell be good and profitable yea though it be not custome kepe it but if it bee hurtful and noysome caste it awaye For if we wil be wise and care for our saluacion we may leaue of an euyll custome and bryng in a good custome and so shall we geue no small occasyoÌ„ to theÌ„ that come after vs to chaunge the same haue the rewarde of those thyngs that be done of them IErome in his preface to Iob. Olde custome is of such force that vices whiche many men them selues coÌ„fesse please them through it THe same the .9 Cap. Neither ar the errours of our fathers nor out elders to be folowed but the authorite of the Scriptures and the coÌ„maundementes of god that teacheth vs. AVgustine of one only Baptime lib. 2. Distinc .8 Cap. Vhen the trueth is once knowen let custome geue place to the trueth For
is the true church the very spouse of god Christ beÌ„ig the head therof But how many and who of that nomber that heare the word of god and receiue the sacramentes be gods elect and church and true meÌ„bers of Chryst is knoweÌ„ to god onelye For the Lorde knoweth who he his and no man can tell of an other man whether he be worthy loue or hatred although their works seme neuer so holy and gloryous afore men so great a wytch is Ipocrisie LAst of al to make all coke suer and to maintaine their Idolatrye besyde yea and also contrarye to the worde of GOD as itruocacion and prayinge to Saynctes worshyppyng of Images reliques with pilgrimages and offerynges the sacrifice of the masse for the quick and the dead and pardons to delyuer dead mens soules from purgatory holy breade holy water ashes palms and suche other baggage they alledge reuelacions of Aungels of our Ladye and other sainctes and dead mennes soules appearyng to diuers men and wemen bidding them to cause certen masses trentalles pilgrimages and offering to Images and reliques of this and that saincte to bee done for them and they shoulde be delyuered from the fier of purgatorye where the paynes be greater say they than mans wit can comprehende And whaÌ„ suche masses pilgrimages with offringes to suche sainctes reliques and images be done for them they appear to the same persons agayne sayinge that by suche meanes they be deliuered out of purgatory into the eternal ioyes of heauen they tel also of many wonders and straunge miracles to proue their doctrine in all these afore sayed thynges to be true And because they haue great profyte and aduauÌ„tage therby they counting gains godlynes haue fylled all theyr bookes with suche vanites and lyes of which some be so fonde so directly againste gods glory that the most earneste papistes hauing either learnyng or wit be ashamed of theÌ„ Yea and the pope himselfe hath cleane put them out of gods seruice vsed in the churche of Rome and yet must we reade them beleue them as necessarye articles of our fayth or els burne therfore lyke heretikes BY theÌ„ manifest and plaine words of the Scriptures and the consent of the most auncyente authours before written it is euydente that neither the visions of Aungels apparitions of the dead nor miracles nor all these together ioyned in one are able or sufficient to make anye one newe article of our fayth or stablyshe any thyng in religion wythout the expresse wordes of god because that all such thyngs as is before proued may be yea and haue been throughe gods permission for oure sinnes and vubelefes sake done by the power of the deuill hymselfe or fayned and counterfeited of hys lyuelye members Monkes and Friers with other such hipocrites But what shal sathan nede to tell oracles vse visions shew apparitioÌ„s or worke miracles now a daies what should he nede to toyle herin himself or why should he not like a gentle maÌ„ take his ease in his inne seing his subtil seruauÌ„tes Monkes Friers NoÌ„nes and other Pope holye hipocrites can and doe counterfeit such thynges day lye and from their beginning hath doÌ„ diligently parâ—e whereof I shall rehearse About fourtene yeares paste at OrleaÌ„ce in Fraunce the Profestes wife died willing to beburied at the friers in the same citie without poÌ„pe or other solemnite coÌ„monly vsed at burialles Wherfore the friers fearinge to lease a great pray if this shoulde be suffered to enter into the heades of the people caused a younge frier to speake in a vawte in a womaÌ„s voice many people hearinge it sayd that she was the soule of the Profests wife condemned in hell for contemnyng of the suffrages of the holy churche commaunding also her body to be cast out of Christian buriall But the profeste so boolted out the mater that the yoÌ„g frier confessed the place and the maner of his speaking and all the friers were openly punished for that fault in the common market at Orleance But let vs come home to oure owne realme of Englande About .xxx. yers paste in the borders of wales wythin a Priory called Lymster there was a younge woman called the holy maide of Lymster whiche as the faÌ„e was lyued onely by Aungels foode and was enclosed wythin a grate of Irone Vnto whom certain daies when the Prior of the place sayede masse the thirde parte of the hoste went hanging in the ayer by miracle as it semed from the aulter wher the Prior massed into the maids mouth whiche thing broughte the people into a great opinion of holynes in her and caused great pilgrimage to be ther vsed But when the Lord of Burgauenny with his brother sir Edward â—euel and diuerse other ientle men ientle wemeÌ„ came to trye the trueth her of thei caused the doore to be opened and strayghte wayes the dogges fought for bones that wer vnder her bedde Whervpon they searching farther founde a priuye doore whereby the Prior myght resort to her and she to hym at their pleasures And then the confessed that she made as it wer .ii. fine thredes of her own heres siÌ„gly tyed together wyth fyne knottes and then made a bigge hole with a bed kin thorowe the corner of a quarter of the hoste and fastened one ende of the sayed heere to the corporas where the sayed Prior sayd masse and the other ende to her own bedde wherein the laye tyed the other heer faste to the quarter of the hoste and wrapped the other ende aboute her own finger And wheÌ„ the Prior had receiued his porcion of the hoste she woÌ„de vy the threde wherto the hoste was tyed vpon her fingers and so coÌ„ueyed the ost into her mouth Thys both the Prior and she confessed and dyd open penaunce for the same To Sainct Albans about .xxviii. yeares past came a mayde crepyng vpon her knees and lening vpon .ii. short staues enquiring after Sainct AlbaÌ„s boÌ„es affirminge that she shoulde bee made whole and goe vpright so sone as she should come to the place where saiÌ„ct Albans bones were In token wherof an Aungell had deliuered her a keye wherby she should certenlye knowe where his verye bones were And when she passed thus throughe the streates of Sainct Albans creping on her knees till she came to Sainte Albans shrine after she had made her prayers deuoutly there she toke out the key of her purse whiche she sayed an Angel had deliuered to her and theÌ„ she stode vpright opened the shrine with the sayd key and then kneled agayne to pray and to geue thankes to god and sainct AlbaÌ„e for her healing geuing her streÌ„gth to walke whiche was borne laÌ„e And by the moÌ„kes would haue had it roÌ„ge for a miracle but some wiser men thought it mete to trye the matter better to examine her further before they teÌ„pted to riÌ„ge a miracle opÌ„enly And vpon her examinacion the sayd that she had bene lame from her